The Gifts of the Spirit
two great “gift-chapters” of the Bible, there are
two verses on which I would like to focus your attention. In verse 7 we read, “The manifestation of the Spirit is given to every man to profit withal;’’ and verse 11 tells us,“‘All these worketh that one and the selfsame Spirit, dividing to every man severally as He will.”
From these scriptures we learn three things of great importance in connection with the exercise of spiritual gifts.
First, Gifts are given, not for some individual’s happiness, but to be used for the edification of others.
Second, The gifts are only of value as exercised in the energy of the Spirit who gave them.
Third, The Spirit is absolutely sovereign in His bestowal of gifts. He divides “as He will,” not according to our desires, however fervent.
These three principles, if but rightly understood, would deliver from much of the misapprehension as to the nature of spiritual gifts that exists to-day, and would also save from the attempt to use the gifts, even if possessed, in the energy of the flesh.
In 1 Corinthians, chap. 12, we have a list of the gifts given at the beginning. In Ephesians 4 we have a much more restricted list, but there we learn that they are gifts to abide in the Church to the end. There is no promise that all of those enumerated in 1 Cor. 12 will remain in the Church in all ages, but
ie the 12th chapter of 1 Corinthians, one of the there is a definite promise that those mentioned in Ephesians 4 will remain. On the other hand there is no definite statement that some of the early gifts will be withdrawn, but Scripture itself is witness that many of them began to disappear even in apostolic days, and history proves they have seldom, if ever, been manifested since.
Gifts of healing were in frequent evidence at the beginning of the dispensation. But it seems that Paul himself seldom exercised this gift in his later years. Witness the well-known fact that three of his friends, whom he loved sincerely, were sick, and he wrought no miracle to relieve them, so far as we have any record. Trophimus was left sick at Miletum; Timothy was exhorted to use a well-known remedy for a dyspeptic trouble; Epaphroditus was sick nigh unto death for a long period, and the aged apostle’s heart was greatly concerned about him. But God had mercy on him, raising him up at last, not miraculously, but when the disease had run its course. Paul could at one time shake off a viper into the fire, but could not remove his “thorn in the flesh;”’ instead, he was given grace to endure it.
The gift of tongues was given to many when the gospel was first sent to all nations. Babel’s confusion was overcome, so to speak, when the twelve, empowered by the Spirit, preached in languages they had never learned. But in all the centuries since, Christian missionaries have had to learn by close application, and generally painstaking study, the strange tongues of the peoples to whom they would give the message of the Cross. As long as it was profitable to give such sign-gifts (signs not to them that believed, but to those who believed not), the Spirit gave them unstintedly, but they were gradually withdrawn as the need for them passed away.
The gifts are never cited as the proofs of the baptism of the Spirit — though the gift of tongues, on at least two occasions, accompanied it, namely, at Pentecost and in the house of Cornelius. It was but natural that, as the dispensation was being ushered in, there should be some such marked evidences of the reception of the Spirit. To ask for, or expect them now, would be but unbelief, and would only show that such an one had not apprehended the spiritual character of the Church in the present age.
Even in the wonderful days immediately following Pentecost, all did not possess the same gifts. “The manifestation of the Spirit was given to every man to profit withal.” Each received the gift he could best use for his special work and for the good of all — the preaching of the gospel to the lost and the building up of the body, the Church.
So it is to-day. The gifts abiding in the Church are not nearly so many in number as at the beginning, but they are all given for profit and edification; none are for show, nor to attest the fact of the Spirit’s indwelling, nor yet for the happiness of the recipient. All are not evangelists; all cannot preach. All do not possess the ability to shepherd the flock of God; but all have some measure of gift to be exercised for the blessing of the rest.
In Romans 12: 3-8 we have a passage that is intimately linked with the one in Ephesians. No miracle-working is mentioned there, because the whole Church, at all times, is in view; but each is seen to have some gift, differing according to the grace given unto him. And all the gifts, even the use of wealth, are to be exercised in subjection to the risen Lord. Edification is always in view.
And this is what 1 Cor. 12:11 implies. The gifts are only of value as used in the energy of the Spirit. Men may have gifts of exhortation, of prophecy, of teaching, and may use them largely to attract attention to themselves, and make a name among their fellows. This is to prostitute the gift to a purpose for which it was never intended. And there is a very real danger here, to which every specially-gifted person is exposed. We all naturally love admiration, we are inclined to court the approbation of our associates. Like Ishmael, we are easily decoyed into living “‘in the presence of our brethren” instead of in the presence of God. Therefore the need ever to remind ourselves that we have nothing that we have not received, and if received, why should we glory as though it were something of our own?
The God-sent preacher will desire only to preach in the energy of the Holy Spirit. The devoted teacher will yearn to speak ever as the oracles of — God, controlled and directed by the Spirit who gave — the gift, and who alone is competent to cause that it — be used aright. And it is so with all other gifts. — None are given for the purpose of adding to the self-importance, or increasing the happiness of the recipient. All are to be used as the Spirit directs. —
In the third place — note it well — the Spirit is sovereign in His gifts. He divides severally as He will. It is true we are told to “covet earnestly the best gifts”; and the gift of prophecy — that is, ability of speaking to edification, to exhortation and comfort — — is rated as the best of all; but there is no promise that any gift can be had because of earnest desire —
it is as “He will.” Still, as the Corinthians were exhorted to “desire earnestly the best gifts,” we may rightly pray that gifts may be bestowed on others. But we cannot demand this. There are gifts that some of us will never have. There are gifts some of us are not fit to exercise. The Spirit gives, as the divine Omniscience deems best.
These considerations ought to show how foolish and how unscriptural a thing it is to endeavor to claim certain miraculous gifts, such as those of tongues, interpretations, healings, as though they were peculiar marks of divine favor. Paul flouted all such pretentious folly when he said, “I had rather speak five words with my understanding that with my voice I might teach others also, than ten thousand words in an unknown tongue.”
There are many deluded people, connected with certain emotional cults in Christendom, who would rather speak five words in some strange tongue, that they might be thrilled by the novelty of the thing, than speak ten thousand words in their own mother-tongue, and thereby instruct others.
And note again: Though I have used the expression, “Unknown tongues” in quoting the apostle’s words, it is well to remember there are no unknown tongues in view in the scriptural account of the gift - of tongues. The word “unknown”’ is in italics in our - English Bibles, and only mars the sense. They were actual tongues known to the people to whom the Spirit enabled them to speak. If any can do this to-day, and are able to preach the gospel in languages they have never learned, by all means let them use their gift in subjection to the glorified Head of the Church. Who would forbid such to speak with tongues? Dying millions are waiting while earnest missionaries study strange dialects and difficult languages ere they can tell out God’s evangel so as to be understood. But who goes to such with the gift of tongues to-day, and makes known the riches of grace in a language never learned either in schools or by personal contact with foreign people?
But if it be clearly evident that miraculous sign-gifts, having served their purpose, have for centuries been conspicuously absent, and are certainly withdrawn, there is all the more reason why each believer should seek to use whatever gift the Spirit of God has given for mutual edification.
The gifts are all viewed in Ephesians as having been given by the risen and ascended Christ: “When He ascended up on high, He led captivity captive, and gave gifts unto men.” Even the gifts of apostles and prophets are viewed in the same light. For though Christ chose the twelve during His earthly ministry, it was after they were endued with the Spirit, “shed forth’ from the glorified Lord, that they took their official place.
And He alone calls and qualifies evangelists, pastors and teachers, who carry on the work which the apostles and prophets of the new dispensation began. We have their ministry still in their writings. The Gospels of the apostles Matthew and John, John’s Epistles and the Revelation are with us to-day. Mark and Luke were prophets, and we have their ministry also. So with the ministries of Paul, of James, of Peter, and of Jude — apostles all, who thus abide with us.
It is the business of the evangelist to preach the gospel they have preserved for us. It is the work of the pastor and the teacher to apply and expound the instruction they have left on record for our learning. And to do this aright, earnest application is required; what care to be approved unto God as unashamed workmen, marking out in straight lines the Word of truth! And this can only be as the will is yielded to God, and the instrument learns to do and teach as guided by the Spirit.
To be really edifying, all ministry must be in the power of the Holy Spirit. Gift, of itself, does not necessarily evidence spirituality. It is clear that the Corinthians were using the gifts for self-gratification, vain-gloriously, rather than solely for the honor of the one Lord from whom they came. It is - only as one realizes his responsibility to minister as unto the Lord, of the ability that God gives, that he is in the path of safety. Gift perverted to exalt self must bring serious results in its train.
We have examples of this in those of whom Paul writes so sorrowfully to the Philippians; who preached Christ of contention, not sincerely, but supposing to add affliction to the bonds he was enduring for the truth’s sake. While he could rejoice that Christ was preached, whatever the motives or the state of soul of those doing the preaching, yet it would be a solemn thing indeed for them who thus misused the gifts bestowed upon them.
Nor is mere natural brilliancy or ability to be confounded with a divinely-bestowed gift. If there be, for instance, ability of speech and readiness of utterance, these alone do not constitute a man a preacher. If there be aptness in didactic instruction, this is not in itself to be confounded with the gift of the teacher. It is the divine unction that makes the ready speaker a true gospel preacher, or the thoughtful exponent of deeper truths a real teacher. The tongue like as of fire, though now unseen, rests still upon the head of the God-anointed servants to the Church.
How important then that he who would minister in holy things, be often alone in the presence of God that he may hear a voice speaking in his inmost soul from off the mercy-seat, and so go forth to speak in very truth as the oracle of God! Mark, it is not only in accordance with the oracles of God — the Holy Scriptures — but the servant himself is to speak as voicing the mind of God for the moment. Of Haggai we read, “Then spake Haggai, the Lord’s messenger, in the Lord’s message.”
No matter how frequently a preacher may speak from some one particular text, or a teacher instruct in regard to some one particular line of truth, it is necessary on each occasion to stand before men only after one has secretly bowed before God, even if circumstances prevent retiring to some private place for this holy purpose. Only as the servant realizes his utter weakness and his constant dependence will he preach or teach or exhort in the power of the Holy Spirit. Paul could say, “I was with you in weakness, and in fear, and in much trembling.” Here was no mere self-assurance, as of one so accustomed to expounding divine mysteries that he needed no secret preparation of heart. But standing before men after having bowed before God he could say, “When I am weak, then am I strong’ — the power of the Spirit enabling him for ministry.
One more consideration before closing. It is a word to saints regarding their responsibility toward those who, in a very special sense, are recognized as gifts to the Church. Be careful how you treat those thus given to you; for, remember, they are the risen Christ’s love-gifts to His people. Whether Paul or Apollos or Cephas, all are yours, and to be cherished as such. Do not spoil them by flattery. Do not put the gift in place of the Giver. Do not be occupied with their eloquence or natural ability. This is to magnify the servant instead of the message he brings.,
A gentleman is reported to have heard on conseecutive Lord’s days two great London preachers — Dr. Joseph Parker and Charles H. Spurgeon. Enthusiastically he remarked, when telling of them afterwards, “Dr. Parker is a great preacher; but Mr. Spurgeon has a great Saviour!” Ah, that is it. Magnify the One of whom the voice speaks. Do not become occupied with the voice itself. “Speak not,” said Carey, “of Dr. Carey, but of Dr. Carey’s Saviour!” — and so would every true-hearted servant of God desire of those who hear him. ‘He must increase, but I must decrease,” cried the divinely-appointed forerunner.
On the other hand, remember that to belittle the messenger and to carpingly criticize the servant is, indirectly, to insult the Master who has sent him. He has said, ““He that heareth you heareth Me, and He that receiveth you receiveth Me.” If this be but kept in mind how it would put the clamp on much unkind fault-finding, when saints discern, or fancy they discern, in certain servants characteristics that may not be in accord with the highest cultural or spiritual standards. All the work that God has committed to men has been accomplished through imperfect instrumentalities. He has had only one perfect. Servant in this scene, and He was scorned, derided, and crucified. All other servants come short in something, and most in many things. Nevertheless, God graciously deigns to use them; He is very jealous of them and notes every slight put upon them, while He rewards all who receive them for His name’s sake, who said, “Go ye, and disciple all nations. ..teaching them,...and lo, IJ am with you.”